Agam 25 Prakirnak 02 Atur Pratyakhyan Sutra

SR No.: 002562
Original Sutra Author: Veerbhadra Gani
Author: Kirtiyashsuri
Publisher: Sanmarg Prakashan
Publication Year: 2010
Total Pages: 400
Language: Prakrit, Sanskrit, Gujarati
Classification: Book_Devnagari, Agam, Canon, F000, & F020
File Size: 11 MB

Page 226

खण्ड:-२ दृष्टान्तसमुच्चयः
१८५
उद्वरितांस्तु पतद्ग्रहके क्षिप्त्वोपाश्रयमागत्य पतद्ग्रहकं स्थाने मुक्त्वा प्रसुप्तः । उत्थितेन च तथैवाऽऽलोचितं गुरूणाम् । ततः प्रत्युपेक्षणासमये भाजनादि प्रत्युपेक्षमाणेन साधुना पतद्ग्रहके दृष्टास्ते मोदकाः । ततो गुर्वादिभिख़तोऽस्य स्त्यानद्धिनिद्रोदयः । तथैव च संघेन लिङ्गपाराञ्चिकं दत्त्वाऽयमपि विसर्जितः ।।२।।
दन्तोदाहरणं तृतीयमुच्यते, यथा-एकः साधुर्दिवा द्विरदेन खेदितः कथमपि पलाय्योपाश्रयमागतः। तं च दन्तिनं प्रत्यविच्छिन्नकोप एव निशि प्रसुप्तः । स्त्यानाद्धिनिद्रोदयश्च जातः । तदुदये च वज्रऋषभनाराचसंहननवतः केशवार्धबलसंपन्नता समये निगद्यते । अतो नगरकपाटानि भक्त्वा मध्ये गत्वा तं हस्तिनं व्यापाद्य दन्तद्वयमुत्पाट्य स्वोपाश्रयद्वारे क्षिप्त्वा सुप्तः । प्रबुद्धेन च 'स्वप्नोऽयम्' इत्यालोचितम् । दन्तदर्शने च ज्ञातः स्त्यानद्धिनिद्रोदयः । तथैव च लिङ्गं गृहीत्वा संघेन विसर्जितः ।।३।।
फरुसगशब्देन समयप्रसिद्ध्या कुम्भकारोऽभिधीयते, तदुदाहरणं चतुर्थमुच्यते-एकः कुम्भकारो महति गच्छे प्रव्रजितः । अन्यदा च सुप्तस्याऽस्य स्त्यानद्धिनिद्रोदयो जातः । ततोऽसौ पूर्वं यथा मृत्तिकापिण्डानत्रोटयत्, तथा तदभ्यासादेव साधूनां शिरांसि त्रोटयित्वा कबन्धैः सहैवैकान्ते उज्झाञ्चकार । ततः शेषाः केचन साधवोऽपसृताः । प्रभाते च ज्ञातं सम्यगेव सर्वं तच्चेष्टितम् । संघेन तथैव विसर्जितः ।।४।।। ___ अथ वटशाखाभञ्जनोदाहरणं पञ्चममुच्यते, यथा- कोऽपि साधुामान्तराद् गोचरचर्यां विधाय प्रतिनिवृत्तः । स चौष्ण्याऽभिहतो भृतभाजनस्तृषितो बुभुक्षितश्छायार्थी मार्गस्थो वटवृक्षस्याऽधस्तादागच्छन्नतिनीचैर्वतिन्या तच्छाखया मस्तके घट्टितः, गाढं च परितापितः, अव्यवच्छिन्नकोपश्च प्रसुप्तः । स्त्यानर्द्धिनिद्रोदये रात्रौ गत्वा वटशाखां भक्त्वोपाश्रयद्वारे क्षिप्त्वा पुनः प्रसुप्तः । 'स्वप्नो दृष्टः' इत्यालोचिते, स्त्यानर्युदये च ज्ञाते लिङ्गापनयनतः संघेन विसर्जित इति ।।५।। २३. निदानध्याने श्रीउपदेशमालाहेयोपादेयायां नन्दिषेणकथा ।
नन्दिग्रामे चक्रचरधिग्वर्णदारकस्य नन्दिषेणनाम्नो अव्यक्तस्यैव मृतौ माता-पितरौ, स्थितो मातुलसमीपे । किमत्र कर्म मुधिकया करोषि ? किं वा न दारसङ्ग्रहं द्रव्योपार्जनद्वारेणेति विप्रतारितोऽसौ लोकैः । ततो निर्गन्तुकामः स्वसुतां ते दास्यामीति वदता विधृतो मातुलेन । यौवनस्था चोपस्थापिता सा तस्य तेन, तया च तं निरीक्ष्य तद्दौर्भाग्य-वैरूप्याभ्यां जातवैमुख्यया पितरं प्रत्युक्तं यदि मामस्मै दास्यसि ततोऽहं मरिष्ये । ततो द्वितीयां दास्यामि, इयं तु नेच्छतीति सम्भाव्य धृतो निर्गच्छन्नसौ तेन । एवं सप्तभिस्तत्सुताभिर्मरणाभ्युपगमेनानिष्टस्य जातमस्य वैराग्यं,

Translation AI Generated

## Chapter 2: Collection of Examples

**185**

A certain man, having been thrown into a pit by a falling object, reached a place of refuge, and having released the falling object from its position, fell asleep. Upon waking, he was questioned by his elders in the same way. Then, while neglecting his duties, the virtuous man saw the sweetmeats in the pit. Then, due to the questioning of his elders, he awoke from his stupor-induced sleep. Similarly, having been given a linga-parāñcīka by the community, he was also expelled. ||2||

The third example is that of the tooth: A certain virtuous man was harassed by an elephant during the day and somehow escaped to a place of refuge. He was consumed by anger towards the elephant and fell asleep at night. He awoke from his stupor-induced sleep. Upon waking, he was said to be endowed with the strength of Keshava, the power of a vajra-bull, and the ability to wield a weapon. Therefore, he broke through the city gates, went inside, killed the elephant, extracted its two teeth, threw them at the entrance of his refuge, and fell asleep. Upon waking, he thought, "This was a dream." Upon seeing the teeth, he realized that he had awakened from his stupor-induced sleep. Similarly, having received a linga, he was expelled by the community. ||3||

The term "faru-sag" refers to a potter, as is well-known. The fourth example is as follows: A certain potter became a monk in a large community. Once, while he was asleep, he awoke from his stupor-induced sleep. Then, just as he used to break lumps of clay in the past, due to that habit, he broke the heads of the virtuous men and left them in a secluded place along with their corpses. Then, some of the remaining virtuous men fled. In the morning, it was clearly understood that he had done all this. He was expelled by the community in the same way. ||4||

The fifth example is that of breaking the branch of a banyan tree: A certain virtuous man, having completed his daily rounds, returned home. He was exhausted from the heat, thirsty, hungry, and seeking shade. While walking along the road, he came under a banyan tree. A low-hanging branch struck his head, causing him great pain. He was consumed by anger and fell asleep. Upon waking from his stupor-induced sleep at night, he went and broke the branch of the banyan tree, threw it at the entrance of his refuge, and fell asleep again. Upon thinking, "I had a dream," and realizing that he had awakened from his stupor-induced sleep, he was expelled by the community after the linga was removed. ||5||

**23. The story of Nandiṣeṇa in the Śrī-Upadeshamālā, which is relevant to the study of causes.**

In the village of Nandi, the son of a Cakracara, named Nandiṣeṇa, was orphaned at a young age. He lived with his maternal uncle. People questioned him, "What kind of karma are you doing with your mother's wealth? Why don't you gather wealth and marry?" He was thus troubled by the people. Then, desiring to leave, he said to his maternal uncle, "I will give you my daughter as a slave." His maternal uncle was pleased by this. When the girl reached puberty, she was presented to him by her uncle. Seeing him, she was disgusted by his misfortune and ugliness. She told her father, "If you give me to him, I will die." Then, he thought, "I will give him my second daughter, but this one doesn't want him." He